Sister White often identifies the golden image on the plain of Dura as the Sunday law.
Pani Whiteqa achka kuti Dura pampapi quri lantita rikch’ayta domingo kamachiywanmi reqsichin.
“An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.
“Runa rurakuna yupaychasqan samana punchawmi sayachisqa kachkan, imayna qori rurasqa rikch’aynin Dura pampakunapi sayachisqa karqan hina. Hinaspa imayna Babilonia llaqtapa rey Nebucodonosor kamachikurqan llapa mana k’umuykuspa kay rikch’ayta yupaychaqkuna wañuchisqa kanankupaq, chay hinallataq huk willakuy ruwasqa kanqa llapa mana domingo institucionta hatunchaspa manchakuspa qhawaqkuna carcelwan wañuymi castigasqa kanankupaq. Chaynaqa Señorpa samana punchawnin sarusqa urmachisqa kachkan. Ichaqa Señormi rimarqan: ‘¡Ay! mana allin kamachiykunata kamachiqkunapaq, llakikuyta qillqaqkunapaqmi, imatachus paykuna kamachisqankuta’ [Isaías 10:1]. [Sofonías 1:14–18; 2:1–3, nisqa.]” Manuscript Releases, volumen 14, 91.
In this particular passage Sister White references the book of Zephaniah, and in so doing she adds to the prophetic connection of Daniel chapter two and chapter three. Zephaniah identifies that God’s people are to gather together before the decree. He also identifies a trumpet message, which is a symbol of a warning message that is directed against the cities (States) and towers (Churches). He identifies a gathering, which is the element of the “seven times,” that occurs when the Leviticus twenty-six prayer is offered. He identifies a “nation that is not desired,” all the while emphasizing the arrival of God’s executive judgment that begins at the Sunday law and escalates through to the Second Coming of Christ.
Kay chiqap pasajepi Hermanita Whiteqa Sofonías qillqapi qhawarichin, chayta ruwaspanmi Danielpa iskay kaq capítulonwan kimsa kaq capítulonwan profétika t’inkiyta astawan yaparin. Sofoníasqa sut’inchan Diospa llaqtan tantanakunanpaq kasqanta manaraq decreto lluqsichkaptin. Hinallataqmi waqra waqyachiy willakuyta reqsichin, chaymi huk willakuyta rikch’akun, kayqa llaqtakunapaq (Estados) torrekunapaqpas (Iglesias) contra dirigisqa huk amonestación willakuy kasqanta simbólicamente qhawachin. Payqa huk tantanakuytapas reqsichin, chaymi “qanchis kuti” nisqapa elementon, mayqanpas Levitico iskay chunka suqtañiyuq mañakuy haywasqa kaptin pasakun. Hinallataqmi “mana munasqa nación” nisqatapas reqsichin, tukuy kaypiqa Diospa ejecutiva juicioynin chayamushasqanta kallpanchaspa, mayqanchus domingo kamachiy lawmanta qallarin hinaspa Cristopa Iskay Kutimuykama astawan hatunyachkan.
What precedes the decree of the Sunday law is the formation of the image of the beast. The formation of the image of the beast is the visual test that confronts those of God’s people, who have previously passed the dietary test. Before the decree, which is the third (the litmus test), God’s people, who Zephaniah identifies as a “nation that is not desired,” are called to gather together. The first prophecy of Ezekiel is the gathering message, but it is only accomplished for those who recognize their scattered condition and pray the Leviticus twenty-six prayer, as did Daniel, in chapter nine.
Imacha domingupa kamachiy ñawpaqtaqa uywakunaq machayninpa rikch’ayninmi kamarin. Uywakunaq machayninpa rikch’ayninqa rikuywan prueban, chaymi Diospa llaqtanman uywakunata tinkuchin, paykunaqa ñawpaqta mikhunamanta pruebatapas pasasqañam. Kamachiy ñawpaqta, chay kimsa kaq prueba kasqanman ñawpaqta, Diospa llaqtan, Sofonías sutiyoq willakusqan hina “mana munasqa nación” nisqa, huñunakuyman waqyasqam kanku. Ezequielpa ñawpaq profecíanninqa huñunakuy willakuymi; ichaqa chayqa hunt’akun sapallanmi paykunapaq, ch’iqnisqa kasqankuta reqsikukkunapaq, hinaspa Levitico iskay chunka suqtañiyoq mañakuyninta mañakukkunapaq, Daniel hina, qhapaq isqun kaqpi.
The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, A day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land. Gather yourselves together, yea, gather together, O nation not desired; Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you. Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger. Zephaniah 1:14–2:3.
Tukuy atiyniyuq punchaw Señorpaqa qayllañam, arí, qayllañam, ancha utqaymanmi hamushan, Señorpa punchawninpa qayllaynin qapariyninpas; chaypi kallpasapa runaqa ancha llakiywanmi waqanqa. Chay punchawqa phiñakuypa punchawninmi, ñak’ariypa, sasachakuypa ima; ch’usaqyachisqa, waqlliyachisqa kaypa punchawninmi; tutayaypa, yana phuyuyniyuq tutayaypa punchawninmi; puyukunapa, tuta yana phuyupa punchawninmi; waqra waqaych’akuywan, sinchi qapariywan muyurisqa llaqtakunapa contranpi, hatun torrekunapa contranpipas. Hinallataq runakunamanmi ñak’ariyta apamusaq, ñawsa runakuna hina purinqaku, Señorpa contranpi huchallikusqankurayku; yawarninkutataq allpa hina taqyasqa kachkanqa, aychankutataq isma hina. Mana qolqenkupas, mana qorinpas atinqachu qespichiyta Señorpa phiñakuynin punchawninpi; aswanpas tukuy hallp’ataqa mikhukunqa envidiayninpa ninanwanmi; payqa chay hallp’api tiyaqkunataqa tukuyta, utqayllamanta, tukupayta ruwanqa. Huñunakuychik, arí, huñunakuychik, mana munasqa nación; manaraq kamachikuy lluqsimuchkaptin, manaraq punchaw q’upa hina wayra apasqan hina pasachkaptin, manaraq Señorpa sinchi phiñakuynin qankunaman hamuchkaptin, manaraq Señorpa phiñakuynin punchawnin qankunaman hamuchkaptin. Mask’aychik Señor-ta, kay pachapi llamp’u sonqoyuqkuna llapa, paypa taripayninta ruwasqaykichik; mask’aychik chanin kayta, mask’aychik llamp’u sonqota: ichapas pakasqa kankichikman Señorpa phiñakuynin punchawninpi. Sofonías 1:14–2:3.
A “mighty man” in the Scriptures is a man of power, and the first reference to a “mighty man” is Gideon.
Qelqaykunapiqa “atiyniyuq qhari” nisqaqa atiyniyuq qharim, chay “atiyniyuq qhari” nisqaman ñawpaq kaq rimariyqa Gedeónmanta kachkan.
And there came an angel of the Lord, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites. And the angel of the Lord appeared unto him, and said unto him, The Lord is with thee, thou mighty man of valour. And Gideon said unto him, Oh my Lord, if the Lord be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the Lord bring us up from Egypt? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites. And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father’s house. And the Lord said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man. Judges 6:11–16.
Chaymi ángelnin Señorpa hamuspa tiyarqan huk encina sach’a uranpi, Ofra llaqtapi kaq, Joás Abiezer runapaq. Chaymi churin Gedeón trigo-ta waktaykarqan uvapa sarunapi, Madián runakunamanta pakaypaq. Hinaspan Señorpa ángelnin rikurirqan payman, nispa: Señorqa qanwan kashan, atiyniyuq sinchi runa. Hinaspan Gedeón nirqan payta: Ay, señor mío, sichus Señorqa noqaykuwan kashan chayqa, ¿imaraykutaq kaykuna llapanchikman chayamun? ¿Maypitaq kachkan llapa almirakuykuna, ñawpaq taytanchikkuna willawasqanchik, nispa: “¿Manachu Señorqa Egiptomanta orqomurqanchik?” Ichaqa kunanqa Señorqa saqesqawanchikña, Madián runakunapa makinmanmi qoykuwanchik. Hinaspan Señorqa payman qhawarispa nirqan: Kay kallpaykiwan riy, qantaq Israelta salvanqi Madián runakunapa makinmanta. ¿Manachu noqa kachamuyki? Paytaq nirqan: Ay, señor mío, ¿imawanraq Israelta salvasaq? Qhaway, aylluyqa Manaséspi wakcha kashan, noqataq taytaypa wasinpi aswan pisi kaq kani. Señortaq payman nirqan: Cheqaqtapunin qanwan kasaq, Madián runakunataq huk runallatapas hina maqanki. Jueces 6:11–16.
In Zephaniah the mighty man, who is also Gideon, is to cry bitterly. The word “cry” is a symbol of the Midnight Cry in the last days, and the word “bitter” represents righteous indignation. Gideon, or Zephaniah’s “mighty man,” is a symbol of the Elijah message that has the responsibility of showing God’s people their sins, and of course the sins of their fathers.
Sofonías qillqapi atiyniyuq runaqa, mayqinchus Gedeónpas kanki, ancha llakiywan waqananmi. “Waqay” nisqa simiqa qhepa p’unchaykunapi Chawpi Tutan Waqaymanta rikch’akuq unanchasqam, “ancha llaki” nisqapas chiqap chaninnaq phiñakuyninta rikuchin. Gedeón, icha Sofoníaspa “atiyniyuq runan,” Elíaspa willakuyninmanta unanchasqam, mayqinchus Diospa llaqtanta huchankunata ricuchinapaq, hinallataq taytankup huchankunatapas, ruwanan kashan.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Qapariy mana qhispichispa, trompetapa hina kunan simiykita hatarichiy, hinaspataq llaqtayman huchankuta rikuchiy, Jacobpa wasinmantataq huchankunata. Isaías 58:1.
All the prophets align with one another in the last days, so the trumpet message of Isaiah is also the “cry” of the mighty man of Zephaniah, who is Gideon, and they all are identifying the Elijah messenger and his work in the last days. In Isaiah the following verses identify their sins as presumption, for they believe they are actually worshipping and serving the Lord.
Tukuy profetakuna qhipa p’unchaykunapi hukllachasqa kachkanku, chayrayku Isaiaspa corneta willakuyninqa Sofoniaspa atiyniyuq runapa “qapariynin” hinallataqmi, paymi Gedeón, hinaspataq llapallankum qhipa p’unchaykunapi Eliaspa kachaqninta chaymanta ruwasqanta reqsichkanku. Isaiaspitaq kay qatiq versículokuna huchankuta hatunchakuy hina reqsichinku, imaraykuchus cheqaqtapuni yupaychasqankuta, hinaspa Señor-ta sirvisqankuta creenku.
Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God. Isaiah 58:2.
Chayqa hinaqa sapa p’unchay maskhawanku, ñankunata yachanankupaq kusikunku, hinallataq allin kayta ruwar qatun llaqta hina, Diosninkupa kamachisqanta mana saqespa. Paykunaqa noqamanta mañakuwanku chiqap justicia nisqapa kamachisqankunata; Diosman qayllaykuyllapim kusikunku. Isaías 58:2.
The bitter cry of the mighty man is the message of the Midnight Cry, which includes the revelation that July 18, 2020 was a presumptuous sin against the Lord that must be repented of and confessed. The nuts and bolts of the message of the Midnight Cry is the formation of the image of the beast, and the subsequent judgment brought upon the United States, and then the world, by Islam.
Atiy kallpawan runaqa haylli waqayninmi Chawpi Tuta Qapariypa willakuynin, chaypi rikuchisqa kasqanta hapispa, 18 julio 2020 p’unchawpi Señorpa contranpi hatun umallikuq huchata rurasqankuta, chaymanta wanakuyta huch’uychakuyta, hinaspa confesakuyta kasqanta. Chawpi Tuta Qapariypa willakuyninpa aswan ukhu kallpanqa uywaqpa rikchayninpa kamasqanmi, chaymanta qhipaman Islam nisqawan Estados Unidosman, hinaspa chaymanta pacha tukuy pachaman apamusqa taripaymi.
When the Leviticus twenty-six prayer is accomplished at the end of the wilderness of the three and a half days of Revelation eleven, the precious and vile will be separated. The wise and foolish will either have the golden oil or they will not, and at that time they will be as Gideon’s “one man.” According to Zephaniah, before the Sunday law decree, Gideon, who is Elijah, who is Ezekiel, who is the mighty man will present the message of the Midnight Cry, in conjunction with the bitterness of showing God’s people their sin of participating in the prediction of July 18, 2020, and their unjustified attempt to vindicate their prediction after it utterly failed.
Apocalipsis chunka hukniyuqpi kinsa p’unchaw tawan kuskan chunka p’unchawkuna chunlla puriypa tukukuyninpi Levitico iskay chunka suqniyuq mañakuy hunt’asqa kaptin, chanin kaqwan millay kaq rakisqa kanqaku. Yachaqkuna wan mana yuyayniyuqkunaqa qorimanta asiyta charinqaku utaq mana charinqakuchu, chay pachapin Gedeonpa “huk runa” nisqan hina kanqaku. Sofonías nisqanman hina, domingo kamachiy willakuy manaraq lluqsichisqa kachkaptin, Gedeón, mayqanmi Elías, mayqanmi Ezequiel, mayqanmi atiyniyuq qhari, Chawpi Tuta Qapariyniyuq willakuyninta qawarichinqa, chayta kuskanchaspalla k’akllakuq hayqaywan Diospa llaqtanta huchankuta rikuchispa: paykuna 2020 watapa julio killapa 18 p’unchawnin willasqa rimayman yaykusqankumanta, hinallataq chay willasqanku llapanmanta pantasqa tukusqa qhepamanpas mana chaninchasqa yuyayninkuwan sayachiyta munasqankumanta.
Zephaniah identifies a gathering together of God’s people in the last days that precedes the Sunday law decree. The gathering together is also represented by Ezekiel’s first prophecy in chapter thirty-seven.
Sofonías qhawaqta riksichin Diospa llaqtanpa huñunakusqanta qhipa p’unchaykunapi, domingo p’unchay kamachikuy willakuyman manaraq chayaspa. Chay huñunakuyqa Ezequielpa ñawpaq kaq willakuyninwanpas rikuchisqa kachkan, kinsa chunka qanchisniyuq t’aqapi.
So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.
Chaymi kamachisqa kasqayman hina willakuyta rimarqani; chay hina willakuyta rimashaqtiy, uq qaparikuy karqa, qhawariy, uq khatataypas karqa, tullukuna tantanakurqanku, sapa tullu kikin tullunman. Hinaspataq qhawashaqtiy, qhawariy, paykunaman haywarikurqanku ankukuna hinaspa aychakuna, hawanmanta qarawan ñit’isqa qhepachisqa karqanku; ichaqa manam paykunapi samaychu karqa. Ezequiel 37:7, 8.
Ezekiel prophesied to the dry bones that lay dead in the street of that city of Revelation chapter eleven, where also our Lord was crucified. They are first gathered together.
Ezequielqa chay wañusqa ch’aki tullukunaman willakuyta rimarqan, Apocalipsis p’anqapa chunka hukniyuq kaq qillqapi nisqa llaqtapa kallinpi wañusqa jitarayasqankuman, maypichus Señorninchikpas chakatasqa karqan. Ñawpaqtaqa huñusqa kanku.
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.
Paykunapa ayankunataq hatun llaqtapa ñannimpi siriyachkanqaku; chay llaqtataqa espiritualmenteqa Sodoma hinaspa Egipto sutichanku, maypichus Señorninchikpas chakatasqa karqa. Runakunamanta, ayllukunamanta, simikunamanta, nacionkunamantapas wakinkunaqa paykunapa ayankunata kimsa p’unchay chawpinta qhawarinqaku, hinaspataq mana saqinqakuchu ayankuna sepulturaman churayta. Kay pachapi tiyaqkunataq paykunamanta kusikurinqaku, raymikurinqaku, hukninmanta hukninman regalonkunatapas apachinqaku; imaraykuchus kay iskay profetakuna kay pachapi tiyaqkunata ñak’arichirqaku. Apocalipsis 11:8–10.
They are gathered as the three and a half days are coming to a conclusion. The three and a half days represents the tarrying time of Matthew chapter twenty-five, but it is also the scattering of the “seven times” of Leviticus twenty-six. Those that are gathered have previously been scattered, and Zephaniah identifies them as a “nation not desired.” The nation that is not desired are those who have been dead in the streets while the world rejoiced over their dead bodies, but who are gathered together and then become the nation that is the point of attack of the dragon power of the last days, who lift up the whore of Tyre as their head.
Paykuna huñusqaña kanku kimsa p’unchaw hinallataq kuskan p’unchaw tukukuyman chayamushaqtin. Chay kimsa p’unchaw hinallataq kuskan p’unchawqa Mateo qhelqapi iskay chunka phisqayuq kapitulopi suyasqa pacha ninanmi rikuchin, ichaqa chayllataq Levitico iskay chunka suqtañiqipi “qanchis kuti” ch’iqichisqa kaytapas rikuchin. Huñusqa kaqkunaqa ñawpaqta ch’iqichisqa karqanku, hinataq Sofonías paykunata sut’inchan “mana munasqa suyuta” nispa. Mana munasqa suyuqa paykunañam, mayqenkunachus ñankunapi wañusqa hina karqanku, pacha runakuna paykunaq wañusqa cuerponkuna rayku kusikusqankukama; ichaqa huñusqa kanku, chaymanta qhipaman tukunku chay suyuman, mayqan suyuchus qhipa p’unchawkunaq dragón atiniyninpa maqanakuy punto kananpaq, paykuna Tiro llaqtaq prostituta warminta umankuta hina oqarisqankumanta.
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee. Psalm 83:1–5.
Asafpa takiñin uta, icha salmo. Ama upallaychu, Dios; ama ch’inyaychu, amataq sami sayaychu, Dios. Qhaway, awqaykikuna qapariyta hatarichinku, qamta cheqnikuqkunaqa umankuta oqarichinku. Llaqtaykipa contranman yachaysapa yuyaywan tantiykunku, pakasqa runaykikunapa contrantaq rimarinku. Nirqanku: Hamuychik, paykunata suyu kasqankumanta kuchuykusun, Israelpa sutinqa manaña yuyarisqa kanampaq. Huk sonqolla tantiyakuspankutaq yuyaycharinku; qampa contraykipi hukllachasqa kanku. Salmo 83:1–5.
Their intent is to take spiritual Israel of the last days and throw them into Nebuchadnezzar’s fiery furnace. When the dead bones first hear Isaiah’s “voice,” crying the message of the Midnight Cry, they are still in the wilderness of the three and a half days. They then must choose to receive or reject the Comforter that Christ promised to send which convicts them of their sin of July 18, 2020.
Paykunapa yuyayninqa qhipa p’unchaykunaq espiritual Israelninta hap’ispa Nabucodonosorpa nina rawray hornonman wikch’uykuspa churanankupaqmi. Wañusqa tullukuna ñawpaq kutipi Isaiaspa “kunka”ninta uyarinku, Chawpi Tuta Qapariy willakuyninta qaparichkaptin, chay hinaqa kinsa p’unchay huk kuskan p’unchaypa ch’in pampa puriypiraq kachkanku. Chaymantaqa akllanankum tiyan Cristopa prometesqan Kusaq Sonqochakuqta chaskinankupaq utaq qhesachanankupaq, paymi huchankuta reparachin 18 julio 2020 p’unchaypi rurasqankumanta.
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.
Samiychiy, samiychiy llaqtayta, nin qankunaq Diosniykichik. Rimaychis Jerusalénman sonqonta kuyachispa, hinaspa waqyaychis payman, awqanakusqan tukukuqña kasqanta, huchan pampachasqa kasqanta: imaraykuchus Señorpa makimanta iskay kutita chaskirqan llapan huchankunamanta. Chunlla pampapi waqaqpa siminmi nin: Señorpa ñanninta wakichiychis, ch’in pampangpi ñiqin ñanta chiqanchaychis Diosninchikpaq. Sapa wayq’u hatunchasqa kanqa, sapa urqu, sapa moqo urmachisqa kanqa; q’iwisqa ñankuna chiqanyasqa kanqa, ch’aki, qhapaq ñankuna pampachasqa kanqa. Hinaspa Señorpa hatun k’anchaynin rikuchisqa kanqa, llapan runakuna kuskalla rikunqaku: Señorpa siminmi chayta rimarqan. Isaías 40:1–5.
The passage identifying the work of the voice crying in the wilderness has some very detailed information. His message will be based upon a revelation of Christ’s character, as represented by the fact that the “glory,” which is Christ’s character, will be revealed. The Revelation of Jesus Christ that is unsealed just before the close of probation is an unsealing of Christ’s character as represented by the element of His character that is represented as Alpha and Omega. It will also be revealed that His character is “truth.”
Ch’inllapi waqllapi qapariqpa rurasqanta reqsichiqqa ancha sut’ita detallakunata apamun. Paypa willakuyninqa Cristopa carácter nisqanpa huk revelaciónninmanmi sayasqa kanqa, imaraykuchus “hatun k’anchay”, Cristopa carácter nisqan kaptin, rikuchisqa kanqa. Jesucristopa Revelaciónninqa, gracia p’unchay tukukuy manaraq chayamuchkaptin kicharisqa, Cristopa carácter nisqan kicharisqanmi, paypa carácter nisqanpa ima elemento nisqanwanpas Alpha y Omega hina rikuchisqa kasqanman hina. Hinallataqmi rikuchisqa kanqa paypa carácter nisqantaq “cheqaq kay” kasqanta.
Another detail is that when the voice begins to cry, he is still in the wilderness of the three and a half days, for he is crying in the wilderness. Prophetically when his work begins the two witnesses are still dead in the street that runs through Ezekiel’s valley. Another specific fact is that when the voice begins his work, the entire world shall have access to the message. Another observation is that the message is given in the period of the last days when Christ is blotting out the sins of the one hundred and forty-four thousand, for their iniquity has been pardoned. The sad fact that is also revealed “line upon line,” is that only those who meet the requirements of the gospel will receive the pardon that is being accomplished in that history.
Huk sut’i yuyayqa kaymi: kunkan waqayta qallarisqanpacha, payqa kinsa p’unchaw kuskanmanta tawa p’unchaw kuskankama ch’in pampapiraq kashan, imaraykuchus ch’in pampapi waqashan. Profetap hinallataq, llamk’aynin qallarisqanpacha, iskay testigokunaqa Ezequielpa pampan chawpinpi puriq ñanpi wañusqaraq kashanku. Huk sut’i cheqaq kaymi: kunkan llamk’ayninta qallarisqanpacha, tukuy pachaqa willakuyta chaskinankupaq yaykunayuq kanqa. Huk qhawariytaq kaymi: willakuyqa qhepa p’unchawkuna pachapi qosqasqa kashan, chay pacha Cristoqa pachak tawa chunka tawa waranqa runakunapa huchankunata pichaspa chinkachishan, imaraykuchus mana allin rurasqankuq pampachasqaña kashan. Llakiypaq cheqaq kaytaq, chaymanta sut’inchasqata “siki siki hina, siq’i patapi siq’i patapi”, kaymi: Evangeliopa mañakusqankunata hunt’aqkunalla chay historiapi rurakuchkan pampachayta chaskinqaku.
Only those that respond to the demands associated with the Leviticus twenty-six prayer will have their sins and their father’s sins blotted out, for they will have received “double for all her sins.” The Lord’s “hand” that is associated with their sins and the sins of their fathers is a symbol of the first disappointment, where the Lord held His hand over a mistake that produced the first disappointment. In Millerite history His hand prevented God’s people from seeing a hidden truth. His hand in that history represented His divine providence. In the last days His hand represents God’s peoples rejection of a revealed truth by God’s people, and His hand then represents His divine judgment.
Leviticus iskay chunka suqta mañakuywan tinkisqa mañakusqakunapa mañakuyninkunaman kutichiqkuna sapallanku huchankuta, hinaspa taytankukuna huchankutapas pichasqa kanqa, paykunaqa “llapan huchankumanta iskay kutita chaskirqaku” nisqaqa chaskisqa kasqankurayku. Señorpa “maki”nin, paykunapa huchankuwan hinaspa taytankukuna huchankuwan tinkisqa kaq, ñawpaq llakikuy hatun pantaymanta paqarisqanta pakaspa qhawarisqanman rikch’akuq unancha kachkan; chaypi Señorqa makinta chay pantay patapi churaran ñawpaq llakikuyta ruraspa. Millerita historiapi makinqa Diospa llaqtanta huk pakasqa chiqaqta mana qhawanankupaq hark’arqan. Chay historiapi makinqa paypa divina providencianmanta rikch’akuqmi karan. Qhipa p’unchaykunapi ichaqa makinqa Diospa llaqtan Diosmanta rikuchisqa chiqaqta qhesachasqankuta rikuchin, hinaspa chaymantaña makinqa paypa divina juicionmanta rikch’akuq kachkan.
With the voice of Ezekiel’s first prophecy the dead are formed together, but not yet standing as a mighty army. The second prophecy of Ezekiel chapter thirty-seven, accomplishes that by bringing the breath that comes from the four winds.
Ezequielpa ñawpaq profecianta rimayninwan wañusqakuna huñunakunku, ichaqa manaraq sayarinku hatun soldadokuna hina. Ezequiel qhelqap chunka qanchisniyuq kapitulumanta iskayñiqin profecian chayta hunt’achin, tawa wayrakunamanta hamuq samayta apamuspan.
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:9–14.
Chaymi nirqan: “Wayrata willakuyta rimay, willakuyta rimay, runapa churin, hinaspa wayrata niy: Kayhinatan Señor Dios nin: Tawa wayrakunamanta hamuy, samay, hinaspa kay wañusqakunaman samaykuy, kawsanankupaq.” Chaymi pay kamachiwashaqta hina willakurqani, hinaspa samay paykunaman yaykurqan, kawsarirqankutaq, chakinkupi sayarirqanku, ancha hatun ejército hina. Chaymantataq niwarqan: “Runapa churin, kay tullukunaqa tukuy Israel ayllum kanku. Qhawariy, paykuna nin: ‘Tulluykuqa ch’aqisqañam, suyayku chinkasqañam; ñuqaykuqa rakisqa, t’aqasqa kashani.’ Chayrayku willakuy hinaspa paykunata niy: Kayhinatan Señor Dios nin: Qhawariy, llaqtay, ñoqaqa aya pampaykichiskunata kicharisaq, aya pampaykichiskunamanta orqomusqaykichis, hinaspa Israel hallp’aman pusasaq. Hinaspa qankuna yachankichis Señor kasqayta, llaqtay, aya pampaykichiskunata kicharuspay, aya pampaykichiskunamanta orqomuspay. Spirituyta qankunapi churasaq, hinaspa kawsankichis, kikiykichis hallp’aykichispi churasaq; chaymantataq yachankichis ñoqa Señor kasqayta, kayta rimarqani hinaspa hunt’arqani,” nin Señor. Ezequiel 37:9–14.
That breath of Ezekiel’s prophecy is the sealing message, for it comes from the four winds.
Chay samayqa Ezequielpa profecianmanta hamuq sellay willakuymi, chayqa tawa wayrakunamanta hamusqanrayku.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Chaykunamanta qhipamanqa rikurqani tawa angelkunata kay pachapa tawa kuchunkunapi sayashaqta, kay pachapa tawa wayrakunata hapiqta, ama wayra phukunanpaq kay pachapi, nitaq lamar qochapi, nitaq ima sachapipas. Hinaspan rikurqani huk angelta inti lloqsimuymanta wichariqta, kawsachiq Diospa sellonta apaqta; paymi sinchi qaparikuyninwan qaparirqa chay tawa angelkunaman, pikunamanmi qosqa karqa kay pachatawan lamar qochatawan ñak’achinankupaq, nispa: Ama ñak’achiychischu kay pachata, nitaq lamar qochata, nitaq sachakunata, ñawpaqtañam Diosniykupa kamachinkunata urkunankupi sellosqayku kama. Apocalipsis 7:1–3.
The four winds arise from the east, and prophetically, Islam is both “the east wind” and “the children of the east.” Ezekiel’s “breath,” which transforms the formed bodies into “a great and exceeding army” is the message that seals the one hundred and forty-four thousand. The sealing message of Revelation chapter seven, arises from the east. That message is the message of the Midnight Cry, and Zephaniah identifies it as the trumpet “alarm against the fenced cities, and against the high towers.”
Tawa chusku wayrakuna lloqsimunku inti lloqsimuymanta, hinaspapas profecíapiqa Islamqa iskayninmi: “inti lloqsimuy wayra” hinallataq “inti lloqsimuymanta wawakuna” nisqa. Ezequielpa “samaynin”, mayqinchus rurashqa cuerpokunata tikran “hatun, sinchi soldadokuna ayllu”man, chaymi willakuy, pachak tawa chunka tawayoq waranqakunata sellasqa hina churanaq. Apocalipsis qanchis kaq capitulopi sellay willakuyqa inti lloqsimuymanta lloqsimun. Chay willakuyqa Chaupi Tuta Qapariy willakuymi, hinaspapas Sofonías reqsichin trompetapa “waqyayta amparaq llaqtakunapa contran, hinaspa alto torrekunapa contran” nisqa hina.
A tower is a symbol of the church.
Huk torreqaqa iglesiata un símbolo nisqanmi.
“In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” The Desire of Ages, 597.
«Yawarninpiqa wasiypa kamachiqninmi Dios-ta rikuchirqan, uvas chakraqa judiokuna llaqtata, perqañaqayataq paykunapa amachakuynin kasqa divina leytam rikuchirqan. Torreqa templopaq unanchaqninmi karqan». The Desire of Ages, 597.
A city is a kingdom in Bible prophecy. The papacy is “Babylon,” “that great city.” France and thereafter the United States are “the great city,” of “Sodom and Egypt.” Jerusalem is the “great city,” that comes down out of heaven. Zephaniah’s message is against the cities and towers, or against the combination of church and state, which by definition is the image of the beast. It is the “secret” message of Daniel chapter two.
Huk llaqtaqa huk qhapaq suyumi Bibliapi willakuykunapi. Papaq kamachikuyninqa “Babilonia” nisqami, “chay hatun llaqta.” Francia, chaymanta qhipaman Estados Unidospas, “hatun llaqta” nisqakuna, “Sodoma”wan “Egipto”wan. Jerusalénqa “hatun llaqta”mi, hanaq pachamanta uraykamusqa. Sofoníaspa willakuyninqa llaqtakunapaqwan torrekunapaqwan contranmi, ichaqa iglesiatawan estadotawan huñusqa kaypa contranmi, mayqanmi sut’inchasqa kayninpi uywapa rikch’aynin. Chaymi Danielpa iskay kaq kapituluypi kachkan “pakasqa” willakuy.
Just before the Sunday law decree, that is Nebuchadnezzar’s golden image test of Daniel chapter three, the dead bodies awaken and are transformed into a mighty army to proclaim the message identifying and opposing the formation of the combination of church and state, while also identifying that Islam is the providential tool which God employs to exercise His judgment upon those who enforce Sunday worship as He has in past history. The message identifies that when the image is fully developed, and enforces the mark of the beast, the judgment will be delivered.
Inti Domingo kamachiy willakuy manaraq lluqsichkaspa, chayqa Daniel qillqap kinsa kaq kapitulumanta Nabucodonosorpa qori sananpa pruebanmi, wañusqa cuerpokuna rikcharimunku hinaspa hatun kallpasapa soldadokunaman tukukunku, iglesiawan estadota huñusqa ruwasqanta reqsichiq hinaspa chay ruwayta hark’aq willakuyniyoq kachkanankupaq; chaymantaq Islam nisqapas reqsichin, Diospa providenciankuna rurana yanapaynin hina, paypa taripayninta rurachinampaq domingo yupaychayta kallpachaqkunapa contranpi, imaynachus ñawpaq historiapi rurarqan hinata. Chay willakuymi reqsichin: sanakuna hunt’asqa tukuspa, bestiapa señalta kallpachachiptin, chaypim taripayqa apamusqa kanqa.
There is no direct reference in Daniel chapter three to the image of the beast that leads to and reaches its maturity at the Sunday law, but there cannot be a third message without a first and second, for chapter two of Daniel must be included in the revelation of the truths represented in Daniel chapter three. The “secret” of the image dream of chapter two identifies God’s people coming to recognize the life and death implications of Nebuchadnezzar’s image of the beast.
Danielpa kimsa kaq capitulonpiqa manan kanchu chiqap willakuyqa uywaq santonmanta, mayqinchus pusan hinaspa hunt’ayninman chayan domingo leypi; ichaqa manan atinkichu kimsakaj willakuyqa kanman hukñiqin hinaspa iskayñiqin mana kaspa, imaraykuchus Danielpa iskay kaq capitulonqa yaykunanmi revelación nisqapi, cheqaqkunaq rikuchisqanpi Danielpa kimsa kaq capitulonpi. Capitulo iskaypi santopa musquyninmanta “pakasqa yachay” nisqaqa reqsichin Diospa llaqtanta, Nebucodonosorpa uywaq santonmanta ima kausay wañuy ima niyniyuq kasqanta riqsispa.
Sanctified logic requires that when Nebuchadnezzar determined that he was going to have a dedication ceremony to his golden idol, that the idol must first be built, and the musicians would need to practice the music they would play at the ceremony. There had to be advance preparation of construction going on over a period of time with excavation, a foundation laid, scaffolding, and workmen coming and going, and that preparation was the formation of the image of Nebuchadnezzar’s dream, but Nebuchadnezzar’s pride determined to make an image of only one beast, not all the kingdoms of Bible prophecy. The construction of that image is the test that God’s people must pass before probation closes, and before they are sealed, before the music plays.
Lógicata qhelqasqa yuyayqa mañanmi, Nabucodonosor qori ídolonta dedicación raymita rurananpaq yuyarispaqa, chay ídolo ñawpaqta hatarichisqa kananpaq kasqanta, hinaspa tañiqkunaqa chay ceremoniapi waqachinqanku takikunata yachakunanpaq kasqanta. Unaymanta ñawpaq allichakuy kananpaq karqa, allpa qhaway, cimiento churay, andamio sayachiy, llamk’aqkuna hamuq ripuq kasqankuwan, hinaspa chay allichakuyqa Nabucodonosorpa musquyninpi rikurisqa imagenta ruwasqan karqa; ichaqa Nabucodonosorpa hatun tukukuyninmi huk uywallataq imagenta ruwananta munarqa, manataq Bibliapa profecíanpi llapa qhapaq suyukunatachu. Chay imagenta ruwasqankuqa Diospa llaqtan runakuna pasananku prueba kashan, probation tukukunankama, hinaspa sellasqa kanankumanta ñawpaq, manaraq música waqachisqa kachkaptin.
Sanctified logic also identifies that Shadrach, Meshach and Abednego were not the only Hebrew slaves that witnessed the advance preparation for the dedication of the golden image. They were simply the only Hebrews that understood the implications of those preparations as a life and death warning, and made their own personal preparation for the coming crisis.
Santisqasun yuyaypas reqsichinmi, qori rurasqa wakcha santuyta sutinchaypaq ñawpaqmanta wakichisqa imaymana rurasqakunata qhawarqanku Shadrach, Meshach, hinaspa Abednego llaqtayuq Hebreo runakuna sapallankuchu mana kasqanta. Paykunam sapaqllaña karqanku, chay wakichikuykunapa ima niyninkunata kawsaywan wañuypa willakuy hina unanchasqanta entienderqanku, hinaspa hamuq sasachakuypaq kikinkupaq sapanka wakichikuyta rurakurqanku.
In the passage from Sister White at the beginning of this article, she not only aligns Zephaniah’s decree with Nebuchadnezzar’s golden image and the Sunday law, she also identifies Isaiah’s unrighteous decree.
Kay qillqapa qallariyninpi Sister White nisqanpi, payqa manan Zephaníaspa kamachisqallatachu Nebucodonosorpa quripa santonwan hinaspa domingo p’unchay kamachiywan tupachin, ichaqa Isaíaspa mana chanin kamachisqantapas reqsichin.
Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed; To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:1–3.
¡Ay imallam mana allin kamachiykunata kamachiqkunapaq, llaquichiyta qillqaykusqankuta qillqaqkunapaq! Pisichisqakunata taripanasmanta karunchanankupaq, llapaqniy runakunaq wakchakunaq derechonta qichunankupaq, viudakuna presa kananpaq, wakcha wawakunatapas suwanankupaq! Hinaptinqa, watukuymanta p’unchawpi, karumanta hamuq thuñisqa chinkaypi, imatataq ruwankichis? Pitaq yanapakuyniykichispaq ayqenkichis? Maypitaq hatun kayniykichista saqenkichis? Isaías 10:1–3.
Isaiah’s “unrighteous decree,” is the Sunday law, and it is “the day of visitation” and “desolation,” for the United States, for “national apostasy” is followed by “national ruin.” According to Isaiah, at the Sunday law, which is also Nebuchadnezzar’s golden image, the “desolation” “shall come from far.”
Isaiaspa “mana chanin kamachisqanqa”, Domingopa kamachinmi, hinaspataq “watukuy p’unchay” hinallataq “ch’usaqyachiy” Estados Unidospaqmi, imaraykuchus “nación nisqapi sapaqchasqa kachkanan Diosmanta wit’ikuspa” qatiqninpi “naciónpa t’unakuynin” hamun. Isaiasman hinaqa, Domingopa kamachinpi, mayqinchus Nabucodonosorpa qori rikch’ayninpas kanki, “ch’usaqyachiyqa” “karumantam hamunqa”.
Remember this, and show yourselves men: bring it again to mind, O ye transgressors. Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it. Hearken unto me, ye stouthearted, that are far from righteousness: I bring near my righteousness: it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory. Isaiah 46:8–13.
Kayta yuyarikuychik, qharikuna hina sinchikuychik: yapamanta yuyayman apamuychik, huchallikuqkuna. Ñawpaq pacha imakunata yuyarikuychik: ñoqam Dios kani, manam hukqa kanchu; ñoqam Dios kani, manam pipas ñoqaman rikch’akuq kanchu, qallariymantapacha tukukuyninta willaq, unay pacha-mantataq manaraq rurasqa kaqkunata willaq, nispa: “Yuyaychasqaymi sayanqa, tukuy munasqaytataq ruwasaq”; inti lloqsimuy suyumanta mikhuq pishqota waqyasaq, karu llaqtamanta yuyaychasqayta hunt’aq runatapas: arí, ñoqam rimarqani, chaytataq pasachisaq; yuyaycharqanim, chaytataq ruwasaq. Uyariwaychik, sonqoykichik rumi hina sinchi kaqkuna, aswan karupi kashaq allin kaymanta: ñoqam allin kayniyta qayllachimuni; manam karupi kanqachu, salvaciónniypas manam suyanqachu; Sionpi salvaciónta churasaq, Israelpaq, ñoqaq hatun yupaychasqa kayniypaq. Isaías 46:8–13.
Isaiah places this passage at the end of the tarrying time, for then his “salvation shall” no longer “tarry.” It is at the end of Revelation eleven’s three and a half days. The end of the tarrying time is marked by the arrival of the message of the Midnight Cry, when Ezekiel’s great army stands up. When they stand up, they are lifted up as an ensign in Revelation chapter eleven.
Isaías kay pasajeta churarin suyay pacha tukukuyninpi, chay pachapiqa paypa “qespichiyninqa” manaña “suyarinqachu”. Chayqa kachkan Apocalipsis chunka hukniyuq qillqapi kimsa p’unchaw kuska tukukuyninpi. Suyay pacha tukukuyninqa reqsichisqa kachkan Chawpi Tuta Qapariy willakuypa chayamuyninwan, chaypi Ezequielpa hatun ejercitun sayarin. Paykuna sayariqtinkuqa, hoqarisqa kanku hinallataq huk unanchachay hina Apocalipsis chunka hukniyuq qillqapi.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:11–14.
Kimsa p’unchay chaymanta kuskan p’unchaypas qhipamanqa, Diosmanta kausaypa Espíritu paykunaman yaykurqan, hinaspan chakinkunapi sayarirqanku; paykunata qhawaqkunamanqa ancha manchay urmaykurqan. Hinaspan hanaq pachamanta hatun rimayta uyarirqanku, paykunata nispa: Kayman wichariychis. Chaymantataq puyupi hanaq pachaman wicharirqanku; awqankunataq paykunata qhawarirqanku. Chay kikin horataq hatun pachakuy karqan, llaqtapa chunka huknin t’aqan urmarqan, pachakuy pinataq qanchis waranqa runakuna wañusqa karqanku; puchuqkunataq mancharisqa kashaspa hanaq pachapa Diosninta yupaycharqanku. Iskay ñak’ariyqa pasañanña; qhawariy, kimsakay ñak’ariyqa utqayllam hamushan. Apocalipsis 11:11–14.
The two witnesses of Revelation eleven ascend to heaven as the ensign, in the same hour as the earthquake, which is the Sunday law. At that time, or as John says, “in that hour,” according to Isaiah, chapter forty-six, God calls “the man” who executes His counsel, who is also “a ravenous bird from the east”. The ravenous bird, that is “the man” God employs to execute His counsel comes from “a far country”. In Isaiah chapter ten, at the time of the “unrighteous decree” which is the Sunday law, the “desolation” of the United States comes from “far.” “East” is a symbol of Islam, for in prophecy they are both “the children of the east,” and “the east wind.” A “bird” in prophecy is a religion, as represented by Babylon being a cage full of hateful and unclean birds. The “ravenous bird” that comes from a far country in the east, is the religion of Islam.
Apocalipsis chunka hukniyuqpi iskay testigokuna qhanan pachaqman wicharinku señal hina, pachallapi allpachakuywan kuska, chaymi domingo kamachiy kachkan. Chay pachapi, utaq Juan nisqanmanta hina, “chay horapi”, Isaías tawa chunka suqta niyuqman hina, Dios qayarin “chay qhariyta” paypa yuyayninta hunt’achiqta, payqa “inti lloqsimuymanta mikhuq p’isqu” hinallataqmi. Chay mikhuq p’isquqa, chayri “chay qhari” Diospa llamk’achisqan paypa yuyayninta hunt’achinanpaq, hamun “karu llaqtamanta”. Isaías chunka niyuqpi, “mana chanin kamachikuy” pacha, mayqinchus domingo kamachiy kachkan, Estados Unidospa “ch’usaqyaynin” hamun “karumanta”. “Inti lloqsimuy”qa Islampa unanchaqninmi, profecíapi paykuna iskaynintaq “inti lloqsimuypa churinkuna” nisqaqa kanku, hinallataq “inti lloqsimuymanta wayra” nisqaqa. “P’isqu” profecíapi huk religiónmi, Babilonia sutiyuq kasqanmanta rikuchisqa, cheqaqa millay hina qhelli p’isqukunawan hunt’a jaula hina kasqanrayku. Chay “mikhuq p’isqu” karu llaqtamanta inti lloqsimuymanta hamuqqa, Islam religionmi.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
Hinaspa kallpawan hatun qapariyninwan nispan: “Hatun Babilonia urmarun, urmarun, supaykunapa tiyananman tukusqa, llapa millay espíritu-kunapa pakakunaman, llapa mana ch’uya, cheqnisqa p’isqukunapa wisq’asqa wasinmanpas tukusqa.” Apocalipsis 18:2.
The three-fold-union of modern Babylon represents three forms of government, and also three forms of religion. The religion of the United Nations is spiritualism, the religion of the United States is apostate Protestantism and the religion of the pope is Catholicism. All those religious persuasions are sometimes symbolized as women, but also as birds. It is the religious and political force of the United Nations, with the United States as the primary king, that places the papacy on the throne of the earth. In the book of Zechariah, it is two birds that establish the pope, who is identified as that “wicked” by the apostle Paul in second Thessalonians.
Kunan pacha Babilonia musuqpa kimsa-kutipaq huñuynin kimsa kamachiy rikch’akuykunata sut’inchan, hinallataq kimsa iñiy rikch’akuykunatapas. Naciones Unidaspa iñiyninqa espiritualismo nisqa, Estados Unidospa iñiyninqa sapaqchasqa protestantismo, papapa iñiyninqa catolicismo. Chay llapa iñiy yuyaychasqakuna wakin kuti warmikuna hina unanchasqa kanku, ichaqa pishqukuna hinapas. Naciones Unidaspa iñiywan politicawan kallpanmi, Estados Unidos ñawpaq rey hina kasqanwan, papadoyta kay pachapa tiyananman churayku. Zacarías qillqapi iskay pishqukunan papata sayachinku, paymi apóstol Pabloqpa iskay Tesalonicensespi “chay mana allin” nisqa sutichasqa.
Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.
Chayqa ñoqawan rimarqaq angelnin lluqsispa niwarqan: “Kunan ñawiykikunata oqarispa qhaway, ima kay lluqsimuq kasqanta”, nispa. Hinaspan ñoqa nirqani: “¿Imataq kay?” Paytaq nirqan: “Kaymi huk efa lluqsimuq”, nispa. Aswanpas nirqanmi: “Kaymi paykunapa rikchaynin tukuy kay pachapi”, nispa. Hinaqtiná, qhaway, huk plomomanta talentota oqarirqanku; chaymantaq kaymi huk warmi efapa chawpinpi tiyashaq. Hinaspan nirqan: “Kaymi mana allin kay”, nispa. Chaytaq efapa chawpinman wikch’urqan; hinaspan plomomanta llasayta siminman churaykurqan. Chaymanta ñawiykunata oqarispa qhawarirqani; hinaqtiná, qhaway, iskay warmikuna lluqsimurqanku, wayrataq riphrankunapi kasharqan; riphrankunataq cigueñapa riphran hina karqan. Paykunaqa efata oqarirqanku allpaq hanaqpachaq chawpinpi. Chaymi ñoqa ñoqawan rimarqaq angelta nirqani: “¿Maymanataq kaykuna efata apashanku?” Paytaq niwarqan: “Sinar sutiyuq hallp’api huk wasita hatarichinankupaq; chaypi sayachisqa kanqa, hinaspan kikin tiyananpi churakusqa kanqa”, nispa. Zacarías 5:5–11.
An ephah is a basket used for measuring. The two women that place the ephah, or basket that the papacy sits in the midst of, are two churches. Two religions will take the religion that is defined in the Bible as “that wicked” and build her a house in the land of Shinar. Shinar is another name for Babylon, and the Catholic church is Babylon the great in the last days.
Huk ephah nisqaqa tupuna, tupuykunata tupunapaq llamk’achisqa. Iskay warmikunaqa, papak kaynin chay ephah nisqapi, icha canastapi, chawpinpi tiyashaqta churanku, iskay iglesiakunam. Iskay religionkunaqa, Bibliapi “chay millay” nisqawan sut’inchasqa religionta apaspa, Sinar suyupi wasinta sayarichinqaku. Sinarqa Babiloniaq huk sutinqam, chaymanta católica iglesiaqa qhepa p’unchaykunapi Hatun Babiloniam.
The two women that “establish” the wicked woman in Babylon, have “wind in their wings.” Those women are also birds, for they have “wings,” and their justification for placing the woman is the “wind” of Islam, for Islam brings together every man’s hand. The woman that is lifted up, has been trapped in the ephah since her deadly wound in 1798, for there had been a leaden weight placed upon the mouth of the ephah she was in. But when the music of Nebuchadnezzar’s worship ceremony begins, the two women of apostate Protestantism and Spiritualism remove the leaden weight, and lift up the eighth head, that is of the seven.
Ishkay warmikunaqa, Babiloniapi mana alli warmita “sayachiqkuna”, “phawayninkupi wayrayuqmi” kanku. Chay warmikunaqa pishqukunapas kanku, “phawayniyuq” kasqankurayku, hinaspa warmita churayta chaninchankuqa Islampa “wayranmi”, imaraykuchus Islamqa sapa runapa makinta huñun. Hawaqman oqarisqa warmiqa, 1798 watapi wañuchiq ch’aqninmanta pacha, ephah ukhuman atrapachisqam kashan, imaraykuchus maypichus kasharqan chay ephahpa siminman plomomanta llasay churakusqa karqan. Ichaqa Nabucodonosorpa yupaychana raymipa takiykuna qallariqtin, apostatakusqa Protestantismopa hinaspa Espiritualismopa ishkay warminkunaqa chay plomomanta llasayta hurqunku, hinaspa qanchisniyuqmanta kaq pusaj umata oqarichinku.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Qhipa krizisman qayllaykuspa, ancha kawsayniyuqmi Señorpa yanapakuqninmanta huk sonqolla, huk yuyaylla kanankupaq. Kay pachaqa tempestadwan, guerranwan, ch’aqwaywan hunt’asqam kachkan. Ichaqa huk umallapa uranpi—papal atiyninpa uranpi—runakuna huñunakunqaku Diosman sayarinankupaq, paypa testigonkuna personanpi. Kay huñunakuyqa hatun apostatamanta allinta watasqa kachkan. Payqa agenteinkunata cheqaq kaywan maqanakunankupaq huñuchiyta mask’aspan, chay cheqaq kaypa amachaqninkunata rakiyta, ch’iqichiyta ima llamk’anqa. Envidia, mana allin yuyaykuna, mana allin rimaykuna, paymantam hatarichisqa kanku mana allin rimanakuyta, rakinakuyta ima paqarichinankupaq.” Testimonies, volumen 7, 182.
The threefold union lifts up the papacy as the head, for they intend to destroy the nation not desired.
Kimsa-huk ñawpaq tantakuyqa papado-ta umalliq hina hatarichin, paykunaqa munanku chinkachiyta mana munasqa nacionta.
For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. Psalm 83:2–4.
Qhawariy, awqaykikuna qapariyta hatarichisqanku; qamta cheqnikuqkunapas umankuta oqarisqanku. Llaqtaykikuna contra engañowan yuyaychanku, pakasqa sapaqniykikuna contrapas rimarinakunku. Nirqanku: “Hamuychik, hinaspa suyunmanta aswanraq chinkachisunchik, manaña huk nacion hina kasqankumanta; hinaspa Israel sutinqa manaña yuyarinapaq kanqachu” nispa. Salmo 83:2–4.
A bird is a religion, and the “ravenous bird from the east” which God calls at the “hour” of the Sunday law, when the message of the Midnight Cry is being proclaimed, is Islam. That is why in the very hour that the resurrected dead ascend into heaven as the ensign, the “third woe” of Islam comes quickly. This is why Isaiah states in verse one of chapter ten, “Woe” unto them that declare unrighteous decrees. The “Woes” of Revelation are Islam, and Islam is the providential judgment, or tool, or staff (Isaiah 10:5) that God uses to punish the United States for enforcing Sunday worship.
Pichqaq qillqa huk religionmi, hinaspa “inti lloqsiy llaqtamanta mikhuq pichqa” nisqa, Diospa “horan”pi waqyasqan, domingo kamachiypa tiempunpi, chawpi tuta qapariypa willakuynin willakusqa kaptin, Islammi. Chayraykun kikillan horapi kawsarichisqa wañuqkuna unancha hina hanaq pachaman wicharisqankumanta, Islampa “kimsa ñiqin ay” utqaylla hamun. Chayraykun Isaías qhapaqnin chunka ñiqin kapitulumanta huk ñiqin versículopi nin: “Ay” mana allin kamachiykunata willaqkunapaq. Apocalipsispi “Ay” nisqakunaqa Islammi, hinaspa Islamqa Diospa kamasqan taripaymi, utaq llamk’ananmi, utaq tukrumi (Isaías 10:5), Estados Unidos llaqtata domingo yupaychayta kallpachasqanrayku muchuchinampaq Diospa llamk’achisqan.
Isaiah chapter forty-six, identifies the “ravenous bird from the east,” as “the man that executeth my counsel.” That “man” is Islam, and he is called “from a far country,” for God “purposed” to judge the United States, and thereafter the world, for Sunday enforcement, as He did in former times with pagan Rome and the first four trumpets, and then with papal Rome in the fifth and sixth “Woe” trumpets. His purpose in Isaiah chapter forty-six is to call the “ravenous bird from the east,” and He informs His people who desire to understand His counsel and purpose “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.”
Isaías qillqap 46 kaqpi, “inti lluqsimuymanta mikhuq pishqota” reqsichin “ñuqaq yuyayniyta rurachiq runa” nispa. Chay “runa”qa Islammi, hinaspa payqa “karu llaqtamanta” sutichasqa kachkan, imaraykuchus Diosqa “hamut’arqan” Estados Unidos suyuta, chaymanta qhipaman pacha tukuy kay pachatapas, Domingo p’unchawta kamachisqanrayku juzgananpaq, ñawpaq p’unchawkunapi hina, pagano Roma llaqtawan ñawpaq tawa trompeta nisqakunawan rurarisqan hina; chaymantaqa papal Roma llaqtawan pichqayuqta suqta “Ay” trompeta nisqakunawanpas. Paypa munayninqa Isaías qillqap 46 kaqpiqa “inti lluqsimuymanta mikhuq pishqota” qayaymi; hinaspa pay llaqtanta, paypa yuyayninta hinaspa munayninta entiendenanpaq munasqakunata willan: “Yuyarichiychis ñawpaqmanta kaq unay imaymanakunata: ñuqaqa Diosmi kani, hukqa manam kanchu; ñuqaqa Diosmi kani, manataqmi pipas ñuqaman rikch’akuqqa kanchu. Qallariymantapacha tukukuyninta willaspa, unay p’unchawkunamanta pacha mana rurasqaraq kaqkunata willaspa, nispay: Yuyayniyqa sayarinqa, tukuy munasqaytapas ruwasaq.”
In verse three Isaiah chapter ten, Isaiah records three important questions:
Kimsa kaqninpi chunka kaq Isayas qillqapi, Isayas kimsa ancha importante tapuykunata qillqan:
And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:3.
¿Imatataq ruwankichis watukuq hamuq p’unchaypi, karumanta hamuq ch’usaqyachiytari? ¿Pimantaq yanapakuyman ayqenkichis? ¿Maypitaq saqenkichis hatun kayniykichista? Isaías 10:3.
The final question identifies that the glorious land loses her glory at the unrighteous decree. The glory of the United States is the Constitution, which is fully overturned at the Sunday law.
Qhipa tapukuyqa rikuchinmi hatun sumaq allpaqa chinkachin sumaq kayninta mana chanin kamachiywan. Estados Unidospa sumaq kayninqa Constitución nirqanmi, chaymi hunt’asqa tikrasqa tukukun Domingo kamachiypi.
“And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity.” The Great Controversy, 441.
“Chaymanta Constituciónqa runakunamanmi garantizasqa qowan kikinkumanta kamachikuy derecho-ta, chaymi kamachin llaqta akllasqan votowan akllasqa representantes leyes-ta rurayta hinaspa purichiyta. Religión iñiy libertadpas qowasqam karqa, sapa runapas saqesqa kaspa Diosta yupaychananpaq sonqon yuyayñin nisqanman hina. Republicanismo hinaspa Protestantismoqa nación-pa hatun prinsipionkuna tukurqanku. Kay prinsipionakmi kallpanpa hinaspa allin kawsayninpa pakasqa secreto-nin kanku.” The Great Controversy, 441.
It is the Constitution that identifies the glory that is left in the dust at the Sunday law.
Constituciónmi sut’inchan Domingo leypi allpapa ñut’unpi saqesqa kananta gloria-ta.
“When the nation for which God has worked in such a marvelous manner, and over which He has spread the shield of Omnipotence, abandons Protestant principles, and through its legislature gives countenance and support to Romanism in limiting religious liberty, then God will work in His own power for His people that are true. The tyranny of Rome will be exercised, but Christ is our refuge.” Testimonies to Ministers, 206.
“Diospa chay llajtaypaq ancha musphay hinata llamk’asqanrayku, hinaspataq paypa llapan-atiyniyoq amparayninta paypa hawanman mast’arikusqanrayku, Protestante nisqa kamachiykunata saqerparin, hinaspataq kamachiqnin simiwan Romanismota yupaychaspa yanapan, religionpi qispisqa kayta mich’aspa, chayqa Diosqa kikin atiyninwan cheqaq kasqankuna llaqtanpaq llamk’anga. Romaq qhapaq atiyninpa ñak’ariyninqa rurakuyta qallarinqa, ichaqa Cristoqa ñuqanchikpaq pakakuna wasinchikmi.” Testimonies to Ministers, 206.
At Isaiah’s “unrighteous decree,” which is the Sunday law, the glory of the United States is gone, and it immediately answers Isaiah’s second question as it prophetically flees to the United Nations, the ten-king confederacy of Revelation chapter seventeen for help to address the attack of Islam of the third “Woe”. The first of the three questions identifies the setting of the Sunday law desolation that causes the United States to begin its next work of forcing the entire world to accept the combination of church and state, as represented by the unification of the United Nations and the Catholic Church, with the pope in control of the unholy relationship. It calls that desolation “the day of visitation”. All these prophetic realities align with Nebuchadnezzar’s dedication service for the golden image.
Isaiaspa “mana chanin kamachisqan”pi, chayqa domingo kamachiymi, Estados Unidospa hatun k’anchayninqa chinkapun, hinaspataq chaylla kutichin Isaiaspa iskay kaq tapukuyninta, profetika hina ayqekuspa Naciones Unidasman, Apocalipsis qanchis chunka qanchisniyuq kapitulumanta chunka reykunapa huñunakuyninman, yanapakuyninta mañakun Islampa atacayninta kutichinapaq, kinsa kaq “Ay” nisqamanta. Chay kinsa tapukuymanta ñawpaq kaqqa reqsichin domingo kamachiy ch’usaqyachisqanpa saqesqanta, chaymi Estados Unidos qallarin hamp’atuq llamk’ayninta tukuy pachata kallpachaywan chaskinankupaq iglesiapaqwan estadopaqwan huñunakuyninta, imaynachus rikuchisqa kachkan Naciones Unidaswan Iglesia Católicawan hukllachasqanpi, papaqa chay mana ch’uyachu masikaypi kamachiq hina kaspa. Chay ch’usaqyachisqanta sutichan “watukuq p’unchay” nispa. Tukuy kay profetika cheqaqkunaqa tinkunku Nabucodonosorpa qori rikch’akuyninpaq dedicación serviciowan.
We will continue chapter three of Daniel in the next article.
Qatiq qelqakuypi Danielpa kimsa kaq kapitunta qatipasaqku.
“In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today. The condemnation that will fall upon the inhabitants of the earth in this day will be because of their rejection of light. Our condemnation in the judgment will not result from the fact that we have lived in error, but from the fact that we have neglected Heaven-sent opportunities for discovering truth. The means of becoming conversant with the truth are within the reach of all; but, like the indulgent, selfish king, we give more attention to the things that charm the ear, and please the eye, and gratify the palate, than to the things that enrich the mind, the divine treasures of truth. It is through the truth that we may answer the great question, ‘What must I do to be saved?’” Bible Echo, September 17, 1894.
“Nabucodonosorwan Belshazarwan historiapin, Diosqa kunan p’unchaw runakunaman rimarin. Kay p’unchawpi kay pachapi tiyaqkunaman urmaykamuq huchachasqaqa kanqa k’anchayta chaskiyta mana munasqankuraykum. Taripasqa p’unchawpi noqanchikpa huchachasqasqa mana kanqachu pantaypi kawsasqanchikrayku, aswanpas hanaq pacha kachamusqan oportunidades nisqakunata cheqaq kayta tariypaq mana qhawarisqanchikraykum. Cheqaq kaywan reqsisqa kayman chayanapaq kaqkunata llapallanchik tariyta atinchik; ichaqa, qollqeyuq, kikillanpaq kawsayta munakuq reypi hina, uyariyta kusichiqkunaman, rikuyta kusichiqkunaman, malliyta qhawachiqkunamanqa astawan yuyayta qispichiqkunamanta, Diospa cheqaq kay qori qapariyninkunamantaqa, aswan allinta atenciónta qunchik. Cheqaq kayraykutaq atiyninchik hatun tapuyta kutichiyta: ‘¿Imatataq ruranay tiyan salvasqa kananpaq?’” Bible Echo, September 17, 1894.